The Sermon on the Mount comprises of its largest part: the six antithesis which Jesus

presented before his listeners and would-be disciples (Matt 5:21-48). This sermon was called
antithesis because Jesus presented two opposing and contrasting teachings and statements.
While quoting the Old Testament laws, he tried to give a rebuttal by opposing it with a new
commandment. The fifth of this antithesis is the teaching on retaliation which contrasts two
patterns of conduct. The first is based on the strict justice of the OT code; the second is based on
a totally new set of priorities wherein the disciples sacrifice their own rights and make themselves
available to the needs and demands of others.1

The lex talionis or the law of retaliation is a Jewish law from the Old Covenant which aims
to serve the justice that is due to a crime or an evil act done by certain individual among the ancient
people of Israel (cf. Exod 21; 24-25; Lev 24:20; Deut 12:21). The law aims to keep revenge within
certain boundaries, and to avoid the escalation of violence.2 Though it was promulgated to prevent
hatred and vengeance, it was apparently taken as a justification for personal vengeance.3 Therefore,
Jesus in his rebuttal, coming not to abolish, but to fulfill the law and prophets (cf. Matt 5:17)
presented in his argument the true intent of the principle and that is to limit revenge. Jesus seems
to reiterate the command to the Israelites not seek revenge or bear a grudge against anyone (cf.
Lev 19:18). This law is realized, not in its literal sense, but through nonretaliation.4 These teachings
will later be re-echoed through the teachings of Saint Paul where he exhorted the Christians not to
repay evil with evil, but conquer evil by doing good, thus shaming the evil-doer (cf. Rom 12:9-21)
and his preaching about love as fulfillment of the law (cf. Rom 13:10).

Jesus challenges his listeners not to resist the evil one (cf. Matt 5:39) and continues his
contrasting statement by giving illustrations on how to renounce the violence of retaliation. In the
first statement, Jesus told them to turn the other cheek as well when someone strikes them on their
right. This kind of slap on the right cheek would involve a back-handed slap from a right-handed

1
Donald A. Hagner. Matthew 1-13; Matthew 14-28. Word Biblical Commentary 33A, 33B (Dallas: Word
Books, 1993, 1995), 130.
2
Daniel J. Harrington. The Gospel of Matthew. Sacra Pagina 1. (Collegeville, MN: Liturgical Press, 2001-
2007), 88.
3
Charles H. Talbert. Matthew. Paideia Commentaries on the New Testament. (Grand Rapids: Baker,
2010), 85.
4
Ibid.
person.5 Referring to the Old Testament writings (cf. Job 16:10; Lam 3:30), this backhanded
slap was a way of humiliating a person6 and was regarded as far more insulting than a normal
slap and involved a double penalty for a normal one.7 Jesus challenges the disciples to forgo the
financial compensation one could receive and even endure further insult by offering the other
cheek.8

In the Old Testament (Exodus 22:25-27; Deut 24:12-13), a typical Jew can be sued for his
inner tunic and be taken as a pledge, but ones outer cloak is a Jewish right and cannot be taken
permanently to from him, for it was used to keep him warm by night.9 Jesus continues exhorting
them by handing their cloak as well if anyone wants to go to law with them over their tunic.
Chromatius in his Tractate on Matthew explains: If by chance a slanderer or tempter comes
forward to initiate a lawsuit for the sake of testing our faith and desires to rob us of the things
which are ours, the Lord orders us to offer willingly not only the things that the person goes after
unjustly but even those not demanded.10

During the Roman occupation, a Jew can be pressed into service and carry their burdens
for a specific mile such as carrying equipment or escorting, providing provisions and finally any
kind of compulsory work, even that demanded through others which in fact happened to Simon of
Cyrene on the way to Calvary (Matt 27:32).11 Jesus continues to teach them if somebody pressed
them into service such as this, they must do, not only the required mile but exceed the number of
limits they are asked. Though a task is seemingly unreasonable, Jesus is trying to teach them not
to view it as a grim duty to be resented but accept it as a service to be gladly rendered, not counting
the cost and bearing no intention of revenge in their heart (cf. Deut 15:7-11), fulfilling Jesus final
illustration of giving to the one who asks them, not turning their back to the one who wants to
borrow. (Cf. Matt 5:42)

5
Curtis Mitch and Edward Sri. The Gospel of Matthew. Catholic Commentary on Sacred Scripture (Grand
Rapids: Baker Academic, 2010), 100.
6
Talbert, 86.
7
Mitch and Sri, 100.
8
Ibid.
9
See Mitch and Sri,100; Hagner, 131; Talbert, 86
10
CCL 9a:315; see M. Simonetti, ed. Matthew 1-13. Ancient Christian Commentary on Scripture 1a
(Downers Grove: InterVarsity Press, 2001-2002), 118.
11
Ulrich Luz. Matthew 1-7. Hermeneia (Mineapolis: Fortress Press, 2001-2007), 272; see also Harrington,
89; Talbert, 86; Mitch and Sri, 100
 This teaching will soon be concluded with the mandate to love your enemies (cf. Matt 5:43-
48) and later realized and fulfilled on the Gospel, when Jesus offered himself freely on the cross
(Passion Narratives; 1 Pet 2:23), though harshly treated, submitted and did not open his mouth,
like a lamb led to slaughter or a sheep silent before shearers (cf. Isa 53:7).

Providing an example for his disciples, Jesus teaches his listeners how to become good
followers of him, facing the coming trials and persecutions they may have to endure as Christians.
In this antithesis from the Sermon on the Mount, he demands that those who want to follow him
must not go to the standard of the world but the true disciple does more than is expected [] free
from societys low standards of expectation, being subject only to the will of the Father [] Jesus
himself provides the supreme example of the fulfillment of this ethic [] and the disciples are
called to follow in his path.12

In conclusion, the teachings on retaliation call every Christian to follow the way of Christs
humility and charity, which is, dying to ones self for the welfare of others.

12
Hagner, 132.